On being Protestant and thinking about the Sacraments (Part 3)Protestant, Religion — By Stephanie Wilkerson on April 26, 2013 at 7:00 am
As I’ve been thinking through Communion and Baptism, I considered the possibility that any action done by a believer in service of someone else is a sacrament. My reasoning was that they are gracious acts, and loving one’s neighbor was commanded by Jesus, so these acts seemed to fit the criteria of a sacrament upon an initial glance. However, I’m not convinced that each of these actions incites a necessary conferral of grace. In sacramental behavior one must be receiving, not acting, and there must be an element of faith in the receiving. Now, while the sacraments are conferred by someone, it is only the person receiving the sacramental symbol in faith that is considered a participant in the sacrament. No one can administer the sacrament to themselves; they must be served by someone else. Thus, not every action by a believer can be considered sacramental.
Upon further research, I discovered that there is a healthy discussion among Protestants concerning whether church can be considered a sacrament. Since this discussion sounded similar to my thoughts concerning Christian service as a sacrament, the fact that the church is legitimately considered as a possible a sacrament in some circles caused me to pause. Let’s consider this concept in more detail.
To begin, a definition is necessary: I say the “church is a sacrament,” the ‘church’ denotes the body of Christ in a corporate context, with emphasis on the preaching of God’s Word and ministry among the members.
The thinking of the church as a sacrament on first blush seems to fit the definition pretty squarely: the church is the body of Christ, the physical manifestation of Christ to the world today. In the words of theologian Eberhard Jungel, “The church is a sacramental sign corresponding to the sacramental being of Jesus Christ.”3 This statement is intriguing because it draws a parallel with the language that is also used for communion, and thereby pushes us towards the idea of the church being a sacrament. Moreover, the ministry of the body one to another moves us further towards such a conclusion. If your ministry to me is caring for me and loving me the way Christ would, then in a sense, you are conferring to me the grace that is given at the cross, thereby fulfilling one of the key elements of a sacrament.
The notion of the church as the body of Christ comes straight from the New Testament, albeit from Paul. If a sacrament must be originally instituted by Christ himself, then we may have already stepped too far. Of course, Christ both preached and ministered to others—so in that sense, he participated in these activities and gave significance to them the same way that he did to Communion and Baptism. He even commanded us to love our brothers, which is similar enough to his command to baptize that it bears closer examination.
One objection ought to be raised here: the contention that the meeting together of the body of Christ and it’s ministry among its members was not instituted by Christ as a means by which grace is conferred sacramentally. While acts of ministry among the members of the body of Christ may be gracious, they were not specific acts instituted as a means to recall our minds to reflect on the sacrifice of Christ, nor are they outward acts that confirm our covenant with God in Christ. Thus, we must be leery of the claim of the church being a sacrament.
There is more about the idea of the church as sacrament that gives it credence: the concept of reception, particularly in the receiving of the Word of God through preaching. The idea of conferral of grace is neatly demonstrated in the idea of the receiving the Word of God in faith. For example, in Communion, we remember the work of the Word of God (Jesus) on the Cross and believe that the salvation given there is presently being applied to our lives; in essence, we receive the Word of God in faith. It is reasonable to assert that the literal receiving of the Word of God in faith from other believers ought to have credence as a sacrament itself. Such an idea has a lot of merit if you have an ecclesiology that advocates for the necessity of the ministry of all believers and regular preaching from more than one individual. These elements are necessary because sacraments cannot be self-administered—and I have doubts about whether a Pastor who is the exclusive preacher and is rarely himself taught can be considered to be receiving teaching and exhortation. If he is not receiving from someone else, then he is not participating in an element of a sacrament, and it seems odd to count something as a sacrament that is not regularly participated in by all believers. Thus, outside of an ecclesiology that embraces the regular preaching of a number of elders on a regular basis, the element of pastoral ministry cannot be considered a sacrament.
The final objection–which I take to be enough to eliminate the suggestion-is that the margin for error in the sacrament is significantly widened in this practice. While you certainly can mishandle Communion and Baptism, there is a pretty large target to hit and it’s almost impossible to stray into error with nearly 2,000 years of tradition and fairly clear lines mapped out for the ceremonies. Preaching and ministry, on the other hand, allows much potential for error and it is easier to harm someone through their malpractice. This is a major problem for the ‘church is a sacrament’ concept because then the definition of when it is efficacious gets squishy fast, and it seems that sacramental definitions is hardly the place where you want a lack of rigidity.
In sum, the idea of the church as a sacrament is one that gives us many reasons to pause. While initially the idea seems to have some merit, upon closer examination, this notion does not stand the test of objections that are tossed at it.
Regardless, I think there are a lot of fruitful attitudes that come from thinking of the church as having sacramental properties, if not a sacrament proper. First, it gives gravitas to a practice that many Christians feel is supplementary and not vital (in a very real sense—see Hebrews 10:19-25). Second, it gives importance to our interactions with other believers. If your reception of my ministry to you is considered similar to, though not actual participation in a sacrament, then a number of interactions now have weight that perhaps we didn’t give them before. Finally, it would cause us to consider carefully how we minister to our brothers, because our ministries are a reflection of Christ. Ultimately, the church may not be a sacrament, but I do think it would do the body of Christ good to reflect on the ways that the church has sacramental elements.
1 Jungel, Eberhard. Theological Essays: The Church as Sacrament? (Edinburgh: T & T Clark. 1989), 191.
2 Del Colle, Ralph. The Oxford Handbook of Systematic Theology: The Church. (Oxford: Oxford University Press. 2007), 262.